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CANON III. If any shall say, that orders, or holy ordination, is not truly and properly a sacrament instituted by the Lord Christ, or that it is a human fiction invented by men who were ignorant of ecclesiastical matters, or that it is only a certain rite of choosing the ministers of the Word of God and of the sacraments; let him be accursed.

Canon III. Si quis dixerit, ordinem sive sacram ordinationem non esse vere et proprie sacramentum, a Christo Domino institutum, vel esse figmentum quoddam humanum, excogitatum a viris, rerum ecclesiasticarum imperitis ; aut esse tantum ritum quemdam eligendi ministros verbi Dei, et sacramentorum ; anathema sit.

CANON IV. If any shall say, that the Holy Spirit is not given by holy ordination, and that therefore the bishop says in vain “ Receive ye the Holy Ghost;" or that. by means of it a character is not imprinted, or that he who has once been a priest, can afterwards become a layman; let him be accursed.

Canon IV. Si quis dixerit, per sacram ordinationem non dari Spiritum Sanctum; ac proinde frustra Episcopos dicere, " Accipe Spiritum Sanctum ;" aut per eam non imprimi characterem ; vel eum, qui sacerdos semel fuit, laicum rursus fieri posse ; anathema sit.

Canon V. If any shall say, that the holy anointing which the Church uses in holy ordination, is not only not requisite, but is to be despised, and is injurious; and that the other ceremonies in ordination are to be treated in like manner; let him be accursed.

Canon V. Si quis dixerit, sacram unctionem, qua Ecclesia in sancta ordinatione utitur, non tantum non requiri, sed contemnendam, et perniciosam esse ; similiter et alias ordinis cærimonias; anathema sit.

Canon VI.

If any shall say, that in the Catholic Church there is not a hierarchy appointed by divine ordination, which consists of bishops, presbyters, and ministers; let him be accursed.

Canon VI. Si quis dixerit, in Ecclesia Catholica non esse hierarchiam, divina ordinatione institutam, quæ constat ex episcopis, presbyteris et ministris ; anathema sit.

CANON. VII. If any shall say, that bishops are not superior to presbyters, or that they have not power of confirming and ordaining, or that the power which they

Canon VII. Si quis dixerit, episcopos non esse presbyteris superiores ; vel non habere potestatem confirmandi, et ordinandi; vel eam, have is common to them with presbyters; or that orders conferred by them without the consent or calling of the people or the secular power, are invalid; or that they who are not duly ordained, or sent, by ecclesiastical and canonical power, but come from some other source, are lawful ministers of the Word and sacraments; let him be accursed.

quam habent, illis esse cum presbyteris communem ; vel ordines ab ipsis collatos sine populi, vel potestatis sæcularis consensu, aut vocatione, irritos esse ; aut eos, qui nec ab ecclesiastica et canonica potestate rite ordinati, nec missi sunt, sed aliunde veniunt, legitimos esse verbi et sacramentorum ministros ; anathema sit.

CANON VIII. If any shall say, that the bishops who are appointed by the authority of the Roman pontiff are not lawful and true bishops, but a human fiction ; let him be accursed.

Canon VIII. Si quis dixerit, episcopos qui auctoritate Romani pontificis assumuntur, non esse legitimos et veros episcopos, sed figmentum humanum; anathema sit.—Conc. xiv. 862-864.



The first parent of the human race, at the suggestion of the Divine Spirit, pronounced matrimony to be a perpetual and indissoluble connexion, when he said, “ This is now bone of my bones and flesh of my flesh; for this cause shall a man leave his father and mother, and shall cleave unto his wife, and they twain shall be in one flesh.”

But the Lord Christ has plainly taught, that by this link two only are coupled and conjoined, when referring to those last words, as if set forth by God, He said, “ Wherefore they are no more twain but one flesh;” and immediately confirmed the lasting nature of the connexion which had so long before been declared by Adam, in these words, “ What, therefore, God hath joined together, let not man put asunder.”

Matrimonii perpetuum, indissolubilemque nexum primus humani generis parens divini spiritus instinctu pronunciavit, cum dixit, “ Hoc nunc os ex ossibus meis, et caro de carne mea : quamobrem relinquet homo patrem suum, et matrem, et adhærebit uxori suæ, et erunt duo in carne una.”

Hoc autem vinculo duos tantummodo copulari, et conjungi, Christus Dominus apertius docuit, cum postrema illa verba, tamquam a Deo prolata, referens dixit, “ Itaque jam non sunt duo, sed una caro;" statimque ejusdem nexus firmitatem, ab Adamo

But Christ Himself, the instituter and accomplisher of the venerable sacraments, did, by His own passion, merit for us the grace which should perfect that natural love and render the union indissoluble, and sanctify the married persons; which thing the Apostle Paul intimates, saying, “Husbands love your wives, as Christ loved the Church, and gave Himself for it;" presently adding, “This is a great mystery; but I speak concerning Christ and the Church.”

Since, therefore, under the evangelical law, matrimony by grace excels the ancient unions; our holy Fathers and the Councils, and the tradition of the Universal Church, have always justly taught that it was to be reckoned among the sacraments of the new law. But certain impious persons of the present time, being madly set against this opinion, have not only thought amiss concerning this venerable sacrament,

tanto ante pronunciatam, his verbis confirmavit, “ Quod ergo Deus conjunxit, homo non separet.”

Gratiam vero, quæ naturalem illum amorem perficeret, et indissolubilem unitatem confirmaret, conjugesque sanctificaret, ipse Christus, venerabilium sacramentorum institutor, atque perfector, sua nobis passione promeruit. Quod Paulus Apostolus innuit, dicens, “Viri diligite uxores vestras, sicut Christus dilexit Ecclesiam, et seipsum tradidit pro ea :" mox subjungens, “ Sacramentum hoc magnum est : ego autem dico in Christo, et in Ecclesia."

Cum igitur Matrimonium in lege evangelica veteribus connubiis per Christum gratia præstet; merito inter novæ legis sacramenta annumerandum, sancti Patres nostri, Concilia, et Universalis Ecclesiæ traditio semper docuerunt. Adversus quam impii homines hujus sæculi insanientes, non solum perperam de hoc

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